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Pascha (Easter) comes with a great note of joy in the Christian world. Christ is risen from the dead and our hearts rejoice. That joy begins to wane as the days pass. Our lives settle back down to the mundane tasks at hand. After 40 days, the Church marks the Feast of the Ascension, often attended by only a handful of the faithful (Rome has more-or-less moved the Ascension to a Sunday to make it easier). Some excitement returns with the Feast of Pentecost, 50 days after Pascha, which conveniently falls on a Sunday making its observance easier in a too-busy-to-notice world. Lost in all of this, however, is a subtext (perhaps it is the main text).
It is a liturgical practice that in Orthodoxy begins some weeks before Great Lent. It is a frontal assault on Hades.
Name - Celebrations - Soul - Saturdays - Celebrations
The traditional name for these celebrations is “Soul Saturdays.” They are celebrations of the Divine Liturgy on Saturday mornings offered for the souls of the departed. Most of the Saturdays in Great Lent have them. They make a fitting prelude for Holy Week and Pascha. At Pascha, Christ Himself “tramples down death by death and upon those in the tombs bestows life.” This is the Great and Holy Sabbath – the true and Great Soul Saturday. This is the great theme of Pascha itself. Christ’s Resurrection is, strangely, not so much about Christ as it is about Christ’s action. Many modern Christians treat Pascha (Easter) as though it were a celebration of Jesus’ personal return after a tragic death. Orthodoxy views Christ’s Holy Week, Crucifixion, Descent into Hades and Resurrection as one unending, uninterrupted assault on Hades. This is the great mystery of Pascha – the destruction of death and Hades. Death is the “last enemy.” Those who forget this are like soldiers who...
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Measuring his life out one teaspoon at a time.